דברים, פרק ל״ג, פסוק ג׳

Moments before his death, Moses offers a final blessing to the Israelites, capturing the profound historical and spiritual bond forged between God and His people in the wilderness and at Mount Sinai. This unique relationship rests on a foundation of deep affection, close providence, self-sacrifice, and a joyous acceptance of a shared destiny. At the heart of this connection is an immense divine love. God is seen not only as loving His people but also as actively shielding them, keeping them safely hidden within His embrace [רמב״ן, שד״ל, רלב״ג]. This affection also carries a sense of profound obligation, binding the nation to fulfill its higher spiritual purpose [רש״ר הירש, ביאור יש״ר].

A primary approach among commentators is that this divine affection is directed specifically toward the tribes of Israel, with each tribe cherished as its own distinct nation [רש״י, אבן עזרא, שד״ל, מזרחי, רבנו בחיי, הטור הארוך, ביאור יש״ר, נתינה לגר, אדרת אליהו, ברכת אשר]. Others broaden this focus, explaining that while God loves all of humanity, His relationship with Israel remains uniquely elevated [ספורנו, כלי יקר, העמק דבר, מלבי״ם, אברבנאל]. Within this broader view, this divine warmth extends to the righteous among the nations and to converts who seek refuge in His presence [אור החיים, רשב״ם, רא״ש, פענח רזא, בכור שור]. Alternatively, this love is understood to endure even through periods of divine anger or distress. Even when God appears to favor other nations and subjects Israel to the hardships of exile, He continues to love His people and carefully guard the righteous among them [רש״י, אור החיים, שפתי חכמים, רבנו בחיי, ברטנורא, הדר זקנים, חזקוני, שפתי כהן, פני דוד].

This enduring protection is most evident in how God holds His holy ones securely in His hand. The identity of these dedicated individuals is understood in several ways. They are often identified as the tribe of Levi, who drew close to God, camped protectively around the Ark, and risked their lives for His honor during the sin of the Golden Calf [רמב״ן, אבן עזרא, רבנו בחיי, הטור הארוך, תולדות יצחק, צאינה וראינה]. Others suggest this refers to the hidden souls of the righteous that God keeps safely stored away [רש״י, מזרחי], or to Torah scholars who are granted special divine protection [תורה תמימה, בכור שור]. More broadly, it represents the entire nation of Israel, guided and supervised directly by God rather than by the standard laws of nature [כלי יקר, העמק דבר, שטיינזלץ].

In response to this immense love and protection, the people demonstrate an extraordinary willingness to follow God, often expressed through a readiness to endure hardship. The Israelites are prepared to absorb blows, wander through a desolate wilderness, and suffer the pains of exile out of pure love, simply to walk in God's path [רמב״ן, רבנו בחיי, הטור הארוך, תולדות יצחק, הדר זקנים, חזקוני, שפתי כהן, אברבנאל, בכור שור]. This physical and spiritual journey traces back to the very foot of Mount Sinai, where the nation gathered closely together to receive the Torah [רש״י, מזרחי, רא״ש, פענח רזא, שטיינזלץ]. Their gathering reflects total submission, humility, and a broken heart [ספורנו, הכתב והקבלה, מלבי״ם], resembling a group sitting together at a table to receive a blessing [שד״ל]. It also serves as a lasting tribute to Torah scholars who continually travel from place to place to immerse themselves in study [העמק דבר, תורה תמימה, בכור שור].

Out of this deep humility, the nation joyfully accepts the yoke of the Torah and its Commandments [רש״י, מזרחי, כלי יקר, ביאור יש״ר]. This acceptance takes both physical and spiritual forms. It involves constantly speaking the words of the Torah [רמב״ן, אבן עזרא, הטור הארוך, תולדות יצחק], as well as the literal carrying of the Ark of the Covenant and the Tablets by the Levites [אבן עזרא, רבנו בחיי, צאינה וראינה]. The nation was granted the profound privilege of hearing the divine speech directly, particularly the first two of the Ten Commandments [אור החיים, חזקוני, בכור שור]. As they accepted these divine words, a remarkable transformation occurred. Every single individual embraced the Torah on a deeply personal level, while at the exact same moment, the entire nation united as one single entity standing before God [אור החיים, הכתב והקבלה, אדרת אליהו (בן איש חי)].